fitted them for his coming, and which gave a distinct and full testimony to his divine mission, when he actually appeared. Thus the Mosaic constitution, far from having a partial operation in favor of one nation only, was a designed and unspeakable blessing to the human race.

This train of thought leads us to answer those objectors, who represent this constitution as a system of intolerance and war, of conquest or extermination against all the rest of the world, under the pretense of building up the true religion upon the ruins of idolatry. We readily grant, that this government was primarily and especially designed for the benefit of the Jews; just as the constitution of our country is peculiarly intended for the happiness of Americans. The Hebrew Lawgiver and people, like the framers and supporters of our government, were strangers to that refined philanthropy, which seeks the good of the whole by the destruction of its several parts. Their benevolence operated in the first place towards themselves and their own nation. In this view the laws of Moses were excellent. Far from encouraging a narrow or malignant spirit, they cherished every feeling and office of brotherly kindness and patriotism. They required the Jews to abstain from every species of enmity, revenge, or oppression; to treat their poor neighbours and debtors, their domestic servants, and even their enemies, with mildness and liberality. They strictly prohibited them from ridiculing or taking ungenerous advantage of the bodily infirmities of any person, such as laying a stumbling block before the blind, or cursing the deaf. Their civil code is full of such precepts; and in these instances it displays a spirit of equity, of tenderness, and generosity, which cannot be paralleled in any other system of antient policy. Nor was

this just and humane treatment to be confined to members of their own community. They are very frequently commanded to show kindness to strangers or foreigners; to love them as themselves; to love and do them good in imitation of the divine example, and because they themselves had experimentally known the condition and the heart of strangers. The strangers are often joined with the poor, the widow, the fatherless, and the Levites, as peculiar objects of their pity and succour. The gleanings of their fields were to be left for them, as well. as for their own poor; and those who oppressed them were classed among the vilest criminals. It was also a very amiable feature in the Mosaic constitution, that one express design of their weekly Sabbath was, that their servants, and the stranger, and even their cattle, might rest and be refreshed. We grant that no foreigners were permitted to reside among them, who openly professed idolatry, because this, as we showed in our last Lecture, was directly subversive of their government. But in every other case they were obliged to receive and comfort strangers, even though they did not become naturalized, or incorporated with their society. Nor is there one statute or precedent in their law, which authorized them to propagate their religion by force, or to persecute foreigners for not complying with their peculiar

customs.

It is therefore a great mistake, to consider the Hebrew polity as a system of general persecution or extirpation. For the commands, given to destroy idolatry and its votaries, are evidently limited to the land of Canaan, which God had granted to the Israelites, to be the exclusive seat of uncorrupted religion and morality, with which idolatrous worship was totally inconsistent. With re

gard to other countries, there is no requirement, permission, nor example of the Jews making war upon them, for the mere purposes either of religion or of conquest. On the contrary, the whole plan of their government was fitted to check the views of foreign ambition. For it circumscribed them within the limits of a small country. It parcelled them out into several tribes; it assign. ed to each its peculiar and unalienable territory; it ob liged them to offer all their sacrifices in that country, and at the tabernacle or temple placed in its capital; it limited the observance of their Sabbatical years and their Jubilees, and all their other peculiar institutions, to the land of Canaan. These fundamental articles restrained them to the quiet enjoyment of their religion and laws within their own boundaries, and were incompatible with the acquisition, the improvement, or the defence of extensive dominions. It is accordingly remarkable, that the national blessings promised to them on their obedience, never include an enlargement of empire, but only an assurance of distinguished prosperity and happiness in their own country, and of victory over all that "should rise up against them," that is, who should disturb or invade them in their rightful possessions. Agreeably, their military code directs them how to conduct such wars, as their own defence made just and indispensable. Let the cause of the war be ever so urgent, and the facility of destroying their enemies ever so great, yet they are required first to proclaim peace to them, that is, to of fer them the quiet enjoyment of their country and possessions, on condition of their paying a certain tribute to the Israelites. If a city thus summoned refuse the proposal, they are directed to besiege it; but if it surrenders before it be carried by assault, the lives of its inhab

itants are still to be spared. But if it finally reject all pacific overtures, after being fairly warned of the consequences, should it be taken by force; they are allowed after subduing it by storm, to kill all the males, that is, all who bore arms; but the women and children they are strictly required to spare even amid the fury of an assault. They are also forbidden to destroy the fruit trees of the enemy, because they are man's life; which the Hebrew doctors justly interpret as a prohibition of every needless waste or cruel devastation in the hostile territory. Though one part of these regulations does not fully correspond with the present humane and refined maxims of the most civilized christian nations; yet this mode of conducting war is far more just, more tender and liberal, than was common in those rude and barbarous ages; it greatly exceeds in moderation even the conduct of the Roman armies, under generals famed for their humanity, as Scipio, Germanicus, Titus, &c.

In a word, that you may be forcibly impressed with the excellence of the Hebrew policy, considered as a preservative of rational piety and morals, and consequently of private and national happiness, I will briefly contrast this system with that of the antient heathens; referring you for a more full illustration to a series of discourses delivered at Philadelphia by the candid, industrious, and learned Dr. Priestley; many of whose thoughts I gladly abridge in the following observations.

First, while the most monstrous polytheism pervaded all the nations of antiquity, the first and vital principle both of the Jewish government and religion was the acknowledgment of One Supreme Being. "Thou shalt have no other gods beside me" is the first command delivered from Mount Sinai; and thou shalt love the

Lord thy God with all thine heart," with an undivided and exclusive homage, is a precept, which animates and dignifies all the Hebrew institutions and writings. In vain do we look for a sentiment so just, so sublime, and beneficent, in the best systems of heathen government or philosophy.

Secondly, while the pagans worshipped their deities under the debasing figures of animals, and even inanimate forms, yea, adored brutes and images themselves; the second commandment of the Mosaic law expressly shuts out this degrading practice; and the whole Jewish constitution holds up an intelligent, immense, and almighty spirit as the sole object of homage; a spirit, who cannot be represented by any visible likeness.

Thirdly, while the gods of the heathen were limited and local deities, and their characters polluted with the grossest vices; Jehovah, theKing and God of the Hebrews, is always described as infinitely wise and powerful, holy and good. Accordingly, while the worship of the former consisted of the most cruel, obscene, and demoralizing ceremonies; that of the latter was strictly pure and decent, and the whole law of the Israelites was fitted to exalt their moral character into a resemblance of the perfect rectitude of Deity. "Be ye holy, for I am holy," is the great precept of their divine King.

Fourthly, while the public festivals, consecrated to the heathen gods, were scenes of riot and debauchery; those of the Hebrews were devoted to innocent rejoicing, intermixed with solemn acts of religion; and every thing, which approximated to the horrid customs of the pagan world, was banished with abhorrence from the service of their temple. Their religious rights were as remote from needless severity, as from moral impurity, Their law